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John Phillips · Citado em PreceptAustin
Gálatas 3
Phillips: Ro 11:33, or w. the punctuation mark (!) serving as a semantic component. O - 20x in 20v - O and Oh. This Greek letter (o) is also translated "Omega" but Strong gave it a different # - 5198 in Rev. 1:8; Rev. 21:6; Rev. 22:13 presumably because it was part of the Name of Jesus. Matt. 15:28; Matt. 17:17 ((ESV = O faithless); Mk. 9:19; Lk. 9:41 (ESV = O faithless); Lk. 24:25; Acts 1:1 (ESV = O Theophilus); Acts 13:10 (KJV = O full of all subtilty and all mischief); Acts 18:14; Acts 27:21 (YLT = "O men -- having hearkened to me") ; Rom. 2:1 (ESV = O man); Rom. 2:3; Rom. 9:20; Rom. 11:33; Gal. 3:1 (ESV = O foolish Galatians!) ; 1 Tim. 6:11; 1 Tim. 6:20; Jas. 2:20 (KJV = O vain man); Rev. 1:8; Rev. 21:6; Rev. 22:13 O is used about 37x in the Septuagint often for "Alas" (0162) - Gen. 27:20; Num. 24:23; 2 Ki. 3:10; 6:5, 15; 20:3; Job 19:21; Ps. 116:4, 16; 118:25; Prov. 2:13; 6:6; 8:4; Isa. 6:5; Jer. 1:6; 4:10; 6:6; 14:13; 22:13, 18; 23:1; 32:17; 34:5; 50:24; Ezek. 22:3; 24:6; 30:2; 34:2; Dan. 5:16; 6:20; Jon. 4:2; Nah. 3:1; Hab. 2:9, 15; Zeph. 3:1; Zech. 2:6; 11:17. My favorite use is in Jeremiah 32:17-note 'Ah (Lxx = O!) Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You, Don Anderson writes that "There is a strong delusion among believers that is so prevalent, and that is the feeling that: FRUIT IN MY CHRISTIAN LIFE IS BY MY OWN EFFORTS or FRUIT IS BY THE FLESH (SEE HALVERSON'S NOTE BELOW). It is the thought that if we perform certain things, we will become spiritual. It is LIVING BY THE LAW that PROGRESS COMES BY PERFORMANCE (cf Jesus' teaching in Jn 12:24-25)....We now come to the DOCTRINAL SECTION where he will teach us of the foolishness of feeling that we can gain merit in God’s sight and that our relationship to Him is all of grace and not of law. It is as if: REDEMPTION is 2/3 the WORK OF GOD and the remaining 1/3, the LIVING THE LIFE PHASE, is the WORK OF MAN. This DIVISION OF LABOR, so to speak, is diabolical and destructive of grace. It has prompted Paul’s strongest language in these verses that are before us. In summary, we must understand theologically that: SALVATION, SANCTIFICATION, and GLORIFICATION are all an act of grace on God’s part. That the: CONCEPTION, CONTINUITY, and CONSUMMATION of life is indeed of grace. That time between regeneration and resurrection is a critical time to understand that we are victorious not by the works of the law but by OUR FAITH IN THE ADEQUACY OF JESUS CHRIST TO LIVE OUT HIS LIFE IN US. It is NOT: 2/3 a work of God and 1/3 our living the life. You can say a lot of things but do not touch the grace of God. (Notes) Gutzke adds the false teachers in Galatia "were saying, “You began your Christian life by believing in the Lord Jesus Christ, and that was good. Then you received the Holy Spirit of God and you were blessed in Him, and that was good. But now there are things you must do.” They outlined regulations. If the believer would keep all these regulations he would be good; then he would be doing what God wanted him to do." You foolish Galatians - This is the first time Paul has addressed the Galatians personally since Galatians 1:11 and this time he uses the impersonal name "Galatians" rather than "brethren" which helps set the tone for what follows. They are not lacking in intelligence but in obedience to the truth of the Gospel! Amplified = "O you poor and silly and thoughtless and unreflecting and senseless Galatians!" Phillips = "“O you dear idiots of Galatia." New English Bible = "You stupid Galatians." In using the term "foolish Galatians" Paul is not saying that the Galatians were naturally stupid, senseless, but that they had not used their mind (nous), for if they had they would never have allowed themselves to be led away from the truth of the Gospel. (Gal 2:5+, Gal 2:14+) "The tone is certainly not that of contempt, nor is it so much that of indignation as of reproach." (W E Vine) Jesus addresses the two disciples on the road to Emmaus... And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! (Luke 24:25+)
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Phillips - The Law said, "This do, and thou shalt live." Do! Do! Do! The word runs like a refrain down through the commandments of the Law. (Ex 18:20, Leviticus 18:4-5, Leviticus 20:8, Leviticus 22:31, Leviticus 25:18, Deuteronomy 17:18-19) And so it went on! Do! The people responded, "All that the Lord hath spoken we will do" (Exod. 19:8). That was what they said in their folly before they knew what the Law contained. "All that the Lord hath spoken we will do," they said, and said again in their folly even after they knew what the Law contained (see also Ex 24:3, 7). (Exploring Galatians) Bob
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Phillips - Paul looked upon such a move as the height of folly. What would they gain? Nothing! Judaism had nothing to offer. What would they lose? Everything! Their sufferings for Christ's sake would one day be rewarded (2 Ti 2:12). One day, they would actually reign with Christ. If they drew back, they would forfeit their reward (Heb. 10:38), and all of their past sufferings for the Lord's sake would have been in vain. Paul earnestly hoped that they would not take that final step—"If it be yet in vain." It was another argument to add to the others, another weight tossed into the scale. If indeed it was in vain? - This statement leaves open the possibility suffering (or experience) was not in vain. Phillips = "I simply cannot believe it of you!" NLT = "Surely it was not in vain, was it?" GWN = "I doubt that it was for nothing!" The phrase leaves a loophole for doubt, implying an unwillingness to believe on the part of the speaker w. some hope that the situation is not irretrievable In adding the words If indeed it was in vain Paul implies that it is hard for him to believe that the Galatians would abandon the Gospel and embrace the teachings of the Judaizers. He expected better things from them comments that "Paul clings to hope about them with alternative fears."
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Phillips - The point Paul thus makes with the Galatians is clear. The Judaizers were proud of being "Abraham's seed" (John 8:33, John 8:39, cf Mt 3:9). Very well! How was Abraham saved? Simply by believing the Lord! No more, no less! That, itself, cut the ground from beneath the feet of the Judaizers. But Paul had only just begun. If that was how Abraham was saved, how are all other men saved? On the same principle exactly. (Exploring Galatians) Wuest gives some additional background on why Paul would use Abraham as an illustration of justification by faith The occasion for his argument is found in the fact that the Judaizers taught that the natural descendants of Abraham were his children, and thus accepted with God. All of which meant that only the circumcised could be saved. Thus, circumcision was a prerequisite of salvation. This teaching was based on a misapprehension of Genesis 12 and Genesis 17. They argued that no one could participate in the blessings of God’s covenant with Abraham, and so in the Messianic salvation which was inseparably connected with it, unless he was circumcised. The mistake they made was in failing to distinguish between the purely Jewish and national covenant God made with Abraham, which had to do with the earthly ministry and destiny of the Chosen People as a channel which God would use in bringing salvation to the earth, and that salvation which came through a descendant of Abraham, the Messiah. Circumcision was God’s mark of separation upon the Jew, isolating him in the midst of the Gentile nations, in order that He might use the nation Israel for His own purposes. It had nothing to do with the acceptance of salvation by the Jew. Over against this contention, Paul argues that Abraham was justified by faith, not by circumcision. In Romans 4:9+ and Ro 4:10+, he proves his case conclusively when he shows that Abraham was declared righteous before he was circumcised, which demonstrates that his circumcision had nothing to do with his acceptance of salvation." (Galatians Commentary) Vine comments on what it meant that Abraham believed God - Abraham accounted that God was able to fulfill His promise (FOR THE SON OF PROMISE - ISAAC), and this he did, not ignoring the natural impossibility, but looking it squarely in the face; see Romans 4:19+. Donald Campbell makes an interesting comparison - I know a man who married a woman who was extremely wealthy. When he accepted her as his wife, all her money was added to his bank account. In the same way, when Abraham placed his faith in God, all God’s righteousness was added to Abraham’s spiritual account. My friend became as wealthy as his wife, and Abraham became in God’s eyes as righteous as God. How? God credited to him his own divine righteousness.(See The Bible Knowledge Commentary)
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Phillips - Great and terrible were the curses of the Law, and comprehensive and far-reaching too. Deuteronomy 27:1-26 records a round dozen curses, and Deuteronomy 28:1-68 records a half dozen more, followed by a series of horrifying illustrations... The following verses of Deuteronomy 28 expanded and illustrated these curses of the Law. The children of Israel would be pursued by disease, drought, deportation, and dread. "In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear" (Dt 28:67). Such was the curse of the Law. And such has been the agelong history of the Jewish people to this very day. Scarcely a country in the world has not lifted up its hand, at one time or another, against the Jews. Even as Paul wrote his Galatian epistle, the Judaizers were themselves living under bondage to a foreign power that was occupying their land and ruling them with an unfeeling iron hand. "How about that?" Paul demands. "Did your Judaizing friends tell you that? You want to put yourselves under the Law? Then make sure you keep it all, every jot and tittle of it, every verse and every line, every duty and every demand, every rule, every rite, every ritual, and every requirement. Don't leave out a single one for a single moment—or the curse of the Law will be upon you. There are no excuses and no exceptions." (Exploring Galatians) Deuteronomy 11:26-28 “See, I am setting before you today a blessing and a curse: 27 the blessing, if you listen to the commandments of the LORD your God, which I am commanding you today; 28 and the curse, if you do not listen to the commandments of the LORD your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known. Deuteronomy 29:20 “The LORD shall never be willing to forgive him, but rather the anger of the LORD and His jealousy will burn against that man, and every curse which is written in this book will rest on him, and the LORD will blot out his name from under heaven. Abide (continueth = KJV; present tense - continually)(1696)(emmeno from en = in + meno = remain) literally means "remain in" and thus to stay in a place over a period of time and is used here by Paul to describe the impossibility of one continually (present tense) abiding by all of the Law. The present tense indicates the necessity of one maintaining an unbroken, continual observance (obedience to) the whole law! This leaves no room for exceptions, rationalizations or excuses ("Well, yes, I just slipped up on that one a bit when I got angry with my wife," etc). Spurgeon on abide/continueth - “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Oh! sirs; it is not some hectic flush upon the cheek of consumptive irresolution that God counts to be the health of obedience. It is not some slight obedience for an hour that God will accept all the day of judgment. He saith, “continueth”; and unless from my early childhood to the day when my grey hairs descend into the tomb, I shall have continued to be obedient to God, I must be condemned....Oh! there is no man here that can hope to escape. We must every one of us bow our heads before God, and cry, “Guilty, Lord, guilty—every one of us guilty—‘Cursed is every one that continueth not in all things which are written in the book of the law to do them.’” When I look into thy face, O law, my spirit shudders. When I hear thy thunders, my heart is melted like wax in the midst of my bowels. How can I endure Thee? If I am to be tried at last for my life, surely I shall need no judge, for I shall be my own swift accuser, and my conscience shall be a witness to condemn...Oh! would to God that some poor soul in this place would say, “Then I am cursed to-night; I am cursed of God, and cursed of His holy angels—cursed! cursed! cursed!—for I am under the law.” I do think, God the Spirit blessing it, it wants nothing more to slay our carelessness than that one word— “cursed!” “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Book (975)(biblion from biblos = the inner bark of a papyrus plant, hence a scroll, a book) is the diminutive form of biblos and means a book, a roll, a volume, a document, a scroll, a writing. Ancient writing were in the form of a scroll, which was "sheets of papyrus glued together and rolled at each end to collect a long literature work in a form for public reading or private study." (Holman; See also Hastings' Dictionary) Book of the Law - phrase used 19x in the Bible - Deut. 29:21; Deut. 30:10; Deut. 31:26; Jos. 1:8; Jos. 8:31; Jos. 8:34; Jos. 23:6; Jos. 24:26; 2 Ki. 14:6; 2 Ki. 22:8; 2 Ki. 22:11; 2 Chr. 17:9; 2 Chr. 34:14; 2 Chr. 34:15; Neh. 8:1; Neh. 8:3; Neh. 8:18; Neh. 9:3; Gal. 3:10 To perform them - To do every jot and tittle of the Law. Note it does not say just know the law or teach the law but to actually do the law. The point is that if one wants to be justified by the Law, they have to perform the Law and perform it in all things.
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Phillips - Seventh-day Adventists, who come forcibly under the indictment of Galatians 3:10, have the same problem. Some years ago, when I was living in the Canadian north, I crossed verbal swords with a man who wanted to impose the Law on me. In wintertime, the temperature would frequently dip to forty-five degrees Fahrenheit below zero and would often hover at minus twenty degrees Fahrenheit. All plumbing had to be buried deep underground because in a severe winter the frost line went down some six feet into the ground. I can remember one winter when the temperature hit an arctic fifty-four degrees Fahrenheit below zero. The frost on the windowpanes was nearly an inch thick. It came through the front door and stood white and menacing on the inside panels. The doorknob was so cold that if one touched it with bare hands, the fingers stuck to it and could only be pulled away at the cost of torn skin. The furnace in our house never stopped running for days. Those who had more primitive housing had a full-time job feeding logs on the fire. With this in mind, I said to this Seventh-day Adventist, "Tell me, what do you do in the wintertime here in Prince George, when the temperature dips below zero? How do you ever manage to keep the Law on a day like that? The Law says, 'Ye shall kindle no fire throughout your habitations upon the sabbath day'" (Exod. 35:3). He had no answer. I continued, "What kind of suit are you wearing? Are you wearing a suit with a mixture of fabrics—wool and cotton, for instance?" Sure enough he was. "Well," I said, "even as you stand there trying to persuade me to put myself under law, you are under the curse of the Law yourself. The Law says, 'Thou shalt not wear a garment of divers sorts, as of woollen and linen together'" (Deut. 22:11). "Indeed," I continued, "you are not even making any attempt to wear the kind of garment that the Law demands. The Law says, 'Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself (Deut. 22:12). You want me to commit myself to keep the Sabbath and take upon myself responsibility to keep the Mosaic Law when you not only do not keep it yourself but also cannot keep it; by not keeping it, you put yourself under its curse. You certainly aren't going to get me under that curse too." (Exploring Galatians) Galatians 3:11 Now that no one is justified by the Law before God is evident; for, "THE RIGHTEOUS MAN SHALL LIVE BY FAITH." Greek - hoti de en nomo oudeis dikaioutai (3SPPI) para to theo delon hoti o dikaios ek pisteos zesetai (3SFMI) Amplified: Now it is evident that no person is justified (declared righteous and brought into right standing with God) through the Law, for the Scripture says, The man in right standing with God [the just, the righteous] shall live by and out of faith and he who through and by faith is declared righteous and in right standing with God shall live. Phillips It is made still plainer that no one is justified in God's sight by obeying the Law, for: 'The just shall live by faith.' Wuest But that in a sphere of law no one is being justified in the sight of God is clear, because, The righteous man shall live by means of faith. (Eerdmans Publishing) NET Galatians 3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. GNT Galatians 3:11 ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτι Ὁ δίκαιος ἐκ πίστεως ζήσεται· NLT Galatians 3:11 So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, "It is through faith that a righteous person has life." KJV Galatians 3:11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. ESV Galatians 3:11 Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith." ASV Galatians 3:11 Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith; CSB Galatians 3:11 Now it is clear that no one is justified before God by the law, because the righteous will live by faith. NIV Galatians 3:11 Clearly no one is justified before God by the law, because, "The righteous will live by faith." NKJ Galatians 3:11 But that no one is justified by the law in the sight of God is evident, for "the just shall live by faith." NRS Galatians 3:11 Now it is evident that no one is justified before God by the law; for "The one who is righteous will live by faith." YLT Galatians 3:11 and that in law no one is declared righteous with God, is evident, because 'The righteous by faith shall live;' NAB Galatians 3:11 And that no one is justified before God by the law is clear, for "the one who is righteous by faith will live." NJB Galatians 3:11 Now it is obvious that nobody is reckoned as upright in God's sight by the Law, since the upright will live through faith; GWN Galatians 3:11 No one receives God's approval by obeying the law's standards since, "The person who has God's approval will live by faith." BBE Galatians 3:11 Now that no man gets righteousness by the law in the eyes of God, is clear; because, The upright will be living by faith. that no one is justified by the Law: Ga 2:16 1Ki 8:46 Job 9:3 40:4 42:6 Ps 19:12 130:3,4 143:2 Ec 7:20 Isa 6:5 53:6 64:6 Jas 3:2 1Jn 1:8-10 Rev 5:9 7:14,15 The righteous man: Hab 2:4 Ro 1:17 Heb 10:38 Galatians 3:6-14 Blessed or Cursed? - John MacArthur Galatians 3:6-14 Salvation Is by Faith Alone - John MacArthur Galatians 3:10-13 The Hopelessness of Sin - John MacArthur Galatians 3:10-14 Redeemed from the Curse of Law - John MacArthur Galatians 3:10-14: The Curse; and the Curse for Us - C H Spurgeon Galatians 3:11: Life by Faith - C H Spurgeon Galatians 3:10-14 Christ: A Curse for Us - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc RIGHT STANDING BEFORE GOD ACHIEVED ONLY BY FAITH In Galatians 3:10 Paul showed the futility of seeking to be justified by trying to keep the law (works of the Law) by quoting from Moses (the "Law giver"!). He shows that even Moses taught that unless one has perfect obedience he would be cursed (Dt 27:26+). By showing that no one can be justified by keeping the law because no one can keep it perfectly, Paul has in effect boxed men like the Judaizers into "a cursed corner" so to speak. Now in Gal 3:11 Paul shows that the way out of being boxed into this "cursed corner," by again quoting from the Old Testament to show that the way of escape from the "cursed corner" is by faith. He does not yet tell us by faith in Christ but he will in Gal 3:14. In summary, in Gal 3:10-14 Paul is building his iron-clad argument that one cannot be justified by works, but can only be justified by faith, and that personal faith is in the Person of Christ. Now that no one is justified by the Law before God is evident - Earlier in Galatians 2:16 Paul had written " that a man is not justified by the works of the Law but through faith in Christ Jesus." And in Galatians 3:11 Paul quoted from the OT (Deut 27:26+) as Scriptural proof that the Law cannot accomplish justification. Now he will quote from the OT again (Habakkuk 2:4) to show that justification can only be by faith. Paul presents a clear antithesis between justification by the Law and by faith. The two ways are mutually exclusive, the Law leading to a curse and eternal death, while faith leads to eternal life. Paul makes a similar parallel statement in the first part of Romans 3:20 "because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin." No one (oudeis) is a strong negation meaning not even one, not the least! So that even in the Old Testament, Paul is saying that obedience to the Law was not the basis for being justified and he will go on to explain this ("for" - NAS, ESV; "because" - NET, Wuest) by quoting Habakkuk 2:4 which explains that it is by faith. So not only were the Judaizers in error in Galatia in the first century, they would have been in error in Habakkuk's day (606-604 BC)!
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Phillips - Paul puts an unerring finger on the inherent weakness of the Law, as both a system and a standard; in no way could the Law give life because no amount of doing can generate spiritual life in a dead human soul. Impart life (2227)(zoopoieo from zoos = alive + poieo = to make) means to revitalize, make alive, give life, quicken, vivify, reanimate, restore to life. Most of the NT uses refer to God's ability to give life to men, either by resurrecting them from physical death or by regenerating them from spiritual death. In the present context Paul's point is the Law does not have the inherent power to give men spiritual life (living in right relationship to God as expressed in Gal 2:19+). Righteousness (1343)(dikaiosune from dikaios = being right in the sense of being justified, in accordance with what God requires) is the quality of being upright and thus conveys the idea of conformity to a standard, which in context is God Himself and His sinless, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. There is divine righteousness and human righteousness (cf Mt 5:20+, Lk 18:10-14+), and the Jews, specifically the Judaizers sought to attain the latter by their meritorious works. Paul says "No that is not possible!" And he has shown this in to be impossible in Galatians 3:3-10. John Stott - This second question is different from the first in that it seems to be addressed not to Paul by the Judaizers, but to the Judaizers by Paul. He is accusing them of doing just this, of making the law contradict the gospel, the promises of God. Their teaching was: ‘keep the law and you will gain life.’ And they thought they were being practical! Paul denies it. Their position was purely hypothetical: if a law had been given which could make alive, then righteousness would indeed be by the law (verse 21). But no such law has been given. Turning from hypothesis to reality, the fact is that nobody has ever kept the law of God. Instead, we sinners break it every day. Therefore, the law cannot justify us. (The Message of Galatians) In Romans Paul clearly establishes that righteousness is never based on LAW but obtained only BY FAITH. Romans 3:20-22 (Amplified 2015) For no person will be justified [freed of guilt and declared righteous] in His sight by [trying to do] the works of the Law. For through the Law we become conscious of sin(Cp Gal 3:19-note) [and the recognition of sin directs us toward repentance, but provides no remedy for sin]. 21 But now the righteousness of God has been clearly revealed [independently and completely] apart from the Law, though it is [actually] confirmed by the Law and the [words and writings of the] Prophets. 22 This righteousness of God comes through faith in Jesus Christ for all those [Jew or Gentile] who believe [and trust in Him and acknowledge Him as God’s Son]. There is no distinction, Romans 3:28 (Amplified 2015) For we maintain that an individual is justified by faith distinctly apart from works of the Law [the observance of which has nothing to do with justification, that is, being declared free of the guilt of sin and made acceptable to God].